Rome ruin'd by VVhite Hall, or, The papall crown demolisht

SECT. 4.

Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour, and speaketh nothing of man toward himself. 2. It forbiddeth perjury, whereas blasphemy and heresie was ••s needfull to be forbidden. 3. The precepts of the Sabbath is only expressed, whereas there were divers other Feasts, as of the Passe∣over, P••ntic••ast, and others which the Israelites were bound to keep. 4. The duty of Parents is commanded, but not the the love of Parents againe unto their children. 5, The inward act of Mur∣der is not forbidden, as the inward act of Adultery, namely concu∣pisence, therefore there is not a sufficient enumeration in the M••∣rall Law of all Morall duties.

Ans. The Morall Law is perfect, and every way sufficient, as may appeare by the generall contents thereof, in prescribing all kinde of duties, both towards God, and man. 1. A•• these things are to be performed by us to ••••rr•••••• Governours▪ namely fidelity, reverence, and obedience; so likewise the like duties (but in a higher nature and degree) are required towards God; as 1. Fi∣delity, in acknowledging him to be the only God, which is com∣manded in the first and second Pr••••ept. 2. Re••••r•••••••• in the

third, not to prophane his glorious name. 3. Obedience, and Ser∣vice, which is performed in consecrating the Sabbath Day holy, unto Gods Worship. Againe, as to our Neighbour, our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit, as we are in our Parents, and Superiours (which is required in the fifth precept;) or generally towards all men, in forbea••ing to doe them any hurt. 1. Either in deed, as in their single persons, concerning their life, or their coupled per∣sons, touching their Wife; or in their Goods▪ we must not steale; as also in words, where fals witnesse bearing is forbidden; either in heart, as in the tenth Commandement, yea there can be no duty rehearsed, either by God, or Man, which is not comprehended un∣der some of these; therefore the decal••gue containeth a per∣fect Law.

Again, it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe, both because nature is not corrupted in such duties, but that a man still retaineth love to himselfe, as it is in our love towards God, and our Neighbour; as also in that the rule of our love one to∣ward another, is taken from a mans love towards himselfe, he shal love his neighbour as himselfe. And the Apostle saith, That no man ever yet hated his owne flesh; this is therefore presupposed as granted of all, and as a ground to the rest, that a man loveth himselfe.

2. The Law giveth instance in the more generall, and no••orions Transgressions, such as at the first would be acknowledged of all; and therefore because perjury is more generall, and more easily discerned then blasphemy, and heresie, under that the rest are understood.

3. The other Festivals were memorables of particular bene∣fits, which concerned the Israelites only, as the Passeover, and ••east of Tabernacles, of their deliverance out of Aegypt; but the Sabbath was a memorable benefit of the Creation, which concerneth all Nations, and therefore it only was to be inserted into the Morall Law.

4. The love of Parents towards their children, though it be naturall, yet the duty of children towards their parents is more agreeable to the Law of Nature, and the contrary, namely their

disobedience more unnaturall; and therefore instance was to be given in this, rather then in the other; and besides, the name of Father, and Son, being relatives, the duty of each towards o∣ther are reciprocall, and one may be inferred upon the other.

5. Concupisence is expresly forbidden, rather then the first motion of anger and revenge; First, because it is harder to resist the motion of Concupisence, then of rage, and revenge, and we are more apt to sin by that, then this. 2. Because the inward wrath and purpose of revenge beginneth with a desire. For there are two things in revenge; as 1. That which we pursue. 2. The pursuit it selfe; that which we pursue we judge to be evill, and so hate it; but the action of pursuit we think to be good, name∣ly, to seek revenge, and so we desire it. Seeing then that all kinde of coveting and desire is forbidden, even that also is included; from which rage, and revenge, taketh its rise or beginning.